LumbiniLumbiniLumbini J OURNAL O F T HE L UMBINI N EPALESE B UDDHA D HARMA S OCIETY (UK) Volume 11 May 2008

Newly acquired gold plated Buddha Statue for Society's activities Lumbini Nepalese Buddha Dharma Society (UK)

uddha was born more than 2600 years ago at Lumbini in Nepal. His teachings of existence of suffering and Lumbini Bthe way out of the suffering are applicable today as they were Journal of The Lumbini Nepalese Buddha Dharma Society (UK) applicable then. The middle way he preached is more appropriate now than ever before. Lumbini is the journal of LNBDS (UK) and published annually depending upon funds and written material; and distributed free For centuries Buddhism remained the religion of the East. of charge as Dharma Dana. It is our hope that the journal will Recently, more and more Westerners are learning about it serve as a medium for: and practising Dharma for the spiritual and physical well- being and happiness. As a result of this interest many 1.Communication between the society, the members monasteries and Buddhist organisations have been and other interested groups. established in the West, including in the UK. Most have Asian connections but others are unique to the West e.g. Friends of Western 2.Publication of news and activities about Buddhism in Buddhist Order. the United Kingdom, Nepal and other countries. Nepalese, residing in the UK, wishing to practice dharma for their spiritual development, turned to them as there were 3.Explaining various aspects of Dharma in simple and no such Nepalese organisations. Therefore, a group of easily understood language for all age groups. Nepalese met in February 1997 and founded Lumbini Nepalese Buddha Dharma Society (UK) to fill this gap. The 4.Discussion on Dharma through a readers column. society is non-political, non-racial, non-profit making voluntary organisation and open to all, both Nepalese and Lumbini is run purely on donation. Therefore, any donations non-Nepalese, whatever their faith and tradition. are welcome and greatly appreciated. Cheques/Postal orders should be made payable to Lumbini Nepalese Buddha Dharma Advisers Society (UK) or LNBDS (UK) and forwarded to the society. Bhikkhu Sugandha (Thailand), Lodro Thaye, Bhikkhu Sujankirti, Dr. Ratna Bahadur Shakya Executive Committee Members (UK) Lumbini for you... Bhikkhu Sumana (President), Mr. Amrit Sthapit (Vice-President), Mr. Dinesh Sthapit (Treasurer), Dr Dharma B. Shakya (Secretary), Mr. For the forthcoming issues of Lumbini, we welcome your Ram Babu Thapaliya (Joint Secretary) articles, anecdotes, short stories or news features, which are linked to Nepal and/or Buddhism. Send your contributions Members and comments to:- Mrs. Nani Shova Shakya, Mr. Gyalsang Tamang, Mr. Sukman Lama, Mr. Dinesh Bajracharya, Dr. Swayambhu Tuladhar and Mr. Sujan The Editor, Journal of LNBDS (UK), 11 Mulberry Drive, Shakya Slough Berkshire, SL3 7JU Tel : 01753-549370, e-mail: [email protected] Life Members Mr. Amrit Sthapit, Dr. Dharma Shakya, Dr. Lochan Manandhar, Please include your full name, address and telephone Mrs. Nani Shova Shakya, Mrs Sakuna Lama, Miss Hima Gurung, number. We regret we cannot acknowledge or return Mrs Anita Rai, Mr. Lil Gurung, Mr. Surya Bajra Yonjan, Mr. Redwood items we do not publish. MA, Dr. Bhadra Dhoj Karki, Mr. Shashi Manandhar, Mr. Uttam Nepal, Mr. Dinesh Sthapit, Mr. Rambabu Thapaliya, Mr. Dinesh Bajracharya, Miss Sophia Somerville, Mrs. Vibeke Dahl, Mrs. Asha Sharma Editor: Amrit Sthapit

Objectives Editorial Panel: Bhikkhu Sumana, Dr Dharma Shakya, 1. To make Buddhism known to the wider public and to help them Ram Babu Thapaliya, understand the benefits of his profound teachings. Front Cover Design: Mr. Udaya Shakya 2. To have a forum for the meeting of Nepalese residents in the UK LNBDS OfficeOffice: Lumbini Nepalese Buddha Dharma Society (UK) and others with an interest in Buddha Dharma as a spiritual prac- 11 Mulberry Drive, Slough, tice for discussion, exchange of ideas, constructive dialogue and to Berkshire, SL3 7JU, UK. build Nepalese Buddhist community in the UK etc. Web: www.lumbini.org.uk Tel: 01753-549 370 3. To establish links with similar organisations in the UK, Nepal and [email protected] other countries. Printed by: Jeddo Print, 3 Lefroy Road London, W12 9LF 4. To organise voluntary work to help reduce human suffering in Nepal and other countries, and Articles and opinions expressed in the journal are not necessarily the opinions of the society. 5. To promote and publish religious and cultural heritage of Nepal

May 2008 Lumbini 2 Lumbini Journal of The Lumbini Nepalese Buddha Dharma Society (UK) Contents

Volume 11 May 2008 LNBDS Executive Committee and Objectives 2 Editorial Editorial 3 The Significance of Sammavaca in Everyday Life 4 Happy 2552nd Buddha Jayanti and warm wishes from Dr. (Mrs.) B.S.Siriwardena LNBDS! It was 2552 years ago that The Buddha passed away (Mahaparinirvana). ‘One who sees the teaching sees Right Livelihood - Richard Jones 7 me’, said the Buddha. The greatest way to pay our respect and homage to the great teacher is to practice his teachings. WHO IS WHO IN BUDDHISM IN NEPAL 10 This year we are glad to announce that the Society has (Late Dharmaditya Dharmacharya) acquired long needed a beautiful gold plated Buddha statue Grateful to Feel Gratitude 11 (Buddha Rupa) from Nepal (picture on front cover). The Venerable Ahimsako Bhikkhu Buddha statue is seen as a symbol that can be helpful in creating devotion, uplifting the mind and focusing Gyanmala Bhajan Khalah Reaches West 13 attention. Buddha Statues inspire us to develop our inner Sashi Mahaju qualities to achieve happiness, good fortune, and satisfaction in our lives. Up to now for every Buddha day Mindfulness - Anu Sthapit 14 celebration, we had to borrow the statue from Nima and Sakuna Lama. The Society would like to express our Letterr to Editor 17 gratitude for sharing Buddha Rupa and would like to wish them good wishes for this meritorious act. News 19 To be born as human being is a blessing. As a human, we LNBDS Activities 21 can develop our mind to the highest level and reach even the Buddha hood, Enlightenment. Humans are also blessed with speech to communicate our feelings and thoughts. Speech can create suffering to oneself and others if it is used with bad intention. Speech with positive Singing hymns in and around religious temple areas is a intention will bring peace and harmony among us. We common traditional practice in Nepal. Late Bhikkhu are thankful to Dr. Mrs. B. S. Siriwardena for her inspiring Amritananda argued that the hymns should not propagate article on right speech in ‘The significance of Sammavaca a purely devotional attitude, but impart Buddhist wisdom. in everyday life’. So both the hymn books and the hymn groups became known by the generic term ‘Gyanmala’ (Garland of Our life is very short and valuable. We should try to make Wisdom) from 1943 in Nepal. Gyanmala is popular way our life righteous, useful and harmless to ourselves and to of propagating teachings of the Buddha which has reached others every conscious moment. Avoid wrong livelihood UK also. On auspicious occasion of 2552nd Buddha day, such as based on dealing on weapons, drugs and killing. 'UK Gyanmala Bhajan Khalah' has been established which ‘Right Livelihood’ by Richard Jones looks at way of is explained by Sashi Mahaju in ‘Gyanmala Bhajan Khalah livelihood which avoids any way of life which brings harm Reaches West’. to oneself and other. Anu Sthapit writes a brief but succinct article on Human society is based on helping each other. What ever Mindfulness. We have included a brief biography of late the scale of help it may be, we need each other in life. Dharmaditya Dharmacharya who was the first person to From birth to death, our life is dependent on or revive Theravada Buddhism in Nepal. interrelated to other members of the society. When somebody helps us, we say 'thank you'. Appreciation or We hope all our readers will enjoy reading this journal, as to be grateful is noble quality. Venerable Ahimsako much as we have enjoyed presenting it to you. Bhikkhu writes ‘Grateful to feel Gratitude’ for which we are grateful to him. ‘Bhavatu Sabba Mangalam’

3 Lumbini May 2008 The Significance of Sammavaca in Everyday Life

" Dr. (Mrs.) B.S.Siriwardena Sammavaca or Right Speech is one of the eight factors in These eight factors are interdependent, interactive and the Noble Eightfold Path, the Ariya Atthangika Magga, influence, complement and supplement one another with as realised and revealed by the Buddha over 2500 years such coordination that no one factor can do without the ago. Although the term Sammavaca may not be unfamiliar other when in operation. These are not steps to be to most Buddhists, it would be appropriate to give a brief understood and followed in numerical order and one could background in order to see how it interacts with the other adopt one’s own convenient order. What is essential is the factors in the Noble Eightfold Path. practical aspect of living according to the Dhamma applying it to one’s own life. The Buddha met the five ascetics who were to be his first disciples in the Deer Park in Isipatana (Modern Saranath) The other three Noble Truths are “Dukkha”- and preached to them His first discourse the unsatisfactoriness or suffering, “Samudaya”- arising of Dhammacakkappavattana sutta. He began with explaining Dukkha and its causes and “Nirodha”- cessation of to them this fourth truth as the Majjhima Patipada, the Dukkha, while Majjhimapatipada is the fourth truth, is “Middle Way” as the only way to understand and realise the Path to the cessation of Dukkha and achieving Nirodha, the other three Noble truths to achieve Arhanthood and the entire Dhamma revolves round the four Noble Truths finally Nibbana from that day until parinibbana. He which are mutually connected and indispensable to one preached for forty-five years, his teachings consisting of another and timeless in their value. general discourses and sermons incorporating injunctions orotexpositions on modes of bodily, verbal and mental Our life from birth to death is a time bank which ticks away. Therefore we must try to make good and righteous conduct of human beings. These discourses form the use of every conscious moment. Otherwise our lives would Tipitaka, divided into the Vinaya, Sutta and Abhidhamma be a waste of a human existence, an invaluable stop in the Pitakas and together with the later commentaries making Samsara journey. It is wise to make the best use of our the pali canon while the Vinaya is mainly meant for the time- bank in ways meaningful, righteous, useful and Sangha- The Buddhist clergy, the Abhidhamma is more harmless to ourselves and to others. To achieve this goal abstract. The suttapitaka contains the fundamentals of the one could evolve and practise a self discipline based on the Buddha Dhamma which is more accessible to all, both Buddha’s message in our thought and deed during our the Sangha and the laity. These Suttas give practical, everyday life. It is not sufficient to practise discipline on practicable and meaningful guidelines leading to a special days and on special occasions only or postpone it disciplined life conducive to spiritual and moral progress to old age when one hope to have less work and more at Suparamundane-Lokuttara or mundane lokiya-worldly leisure. It is difficult to practise religious disciplines levels. suddenly after time lapses of hibernation. One would not The Buddha very clearly and repeatedly says that the two know where to pick up the threads while one may have extremes (anta) of self mortification and sensual picked up other patterns of living contrary to the teachings indulgences are profitless and harmful and therefore should of the Buddha. This would reduce Buddhists to the status be avoided. He emphasizes that the majjhimapatipada, of nominal Buddhists. The only positive course of action the middle way is the meaningful, beneficial and harmless is to fit in the Buddhist way of life to our daily life. We way that right thinking people should choose to follow. have to achieve this pattern in the midst of other work This Middle Way, popularly called the middle path consists and responsibilities, whether it be a child and adult, male of eight factors which could be classified into three major or female. In whatever part of the world we worldlings – groups namely Sila, Samadhi and Panna or Morality, Puthujjana, live we are faced with individual, local, ethnic, Concentration and Wisdom as shown in the following national, international and other conflicts and problems. diagram:- Right Speech- Samma Vaca Right Action-Samma Kammanta Sila- Morality group Right Live hood- Samma Ajiva } Right Effort -Samma Vayama Right Mindfulness - Samma Sati Samadhi- Concentration group Right concentration - Samma Samadhi } Right Understanding –Samma Ditthi Right Thought - Samma Samkappa } Panna- Wisdom group

May 2008 Lumbini 4 We are swayed by a variety of forces of violence, strife, are very significant and crucial to everyone who desire peace fear, hatred, competition, power, wealth status and the and happiness here and hereafter. They should be reflected domination by science and technology to refer to only a upon as a guide to discipline our minds to think what is few. Material progress and the spread of various morally right or wrong and treat others appropriately. philosophies with little or no respect for spirituality, self discipline, loving kindness compassion and equanimity “If I value and desire my right to live, I should respect the also tend to distort our thinking, efforts and concentration. lives of other living beings and not deprive them of life.” But these have not succeeded in mitigating the problems “If I value and desire my right for owning and enjoying of people and giving them that soothing experience of any possessions, I should respect similar rights of others. I inner peace and serenity, so vital for happy and secure should not grab them ingeniously or by force.” living. “If I value and desire sensual pleasure, I should not If we mindfully choose to apply some of the teachings of misbehave or resort to misconduct and instead I should the Buddha even at mundane level to our everyday life, abide by the rules of ethical sexual conduct.” we are likely to achieve and maintain a balanced mind essential for a balanced, meaningful, harmless and happy “If I value and desire the truth and truthfulness and dislike life. Each individual has to take responsibility to ones own falsehood and unsavoury words of others, I should respect behaviour by the way of mental, verbal and bodily actions. the right of other people too to enjoy right speech to enjoy The Buddha has said “By oneself is oneself defiled or the truth and truthfulness and pleasant and meaningful purified and no one defiles or purifies another.” This speech.” philosophy is helpful to save us from fools paradise that “I should understand the disadvantages and evil effects of we would be pardoned for our wrong actions and that internalising intoxicants into my body. If I have eye to see our prayers for favours would be indiscriminately granted. and ear to hear, I should understand not to loose my balance This makes us alive to our own rightful human dignity to of mind and self-respect.” think, say and act rightly. By analysing the precepts in this and other ways and the The Pancasila: The five precepts could be thought of as voluntary rejection of what is not right, unreasonable and the nucleus which develops into the Buddhist moral code harmful, is in reality a positive fight for virtue or morality set out in the Noble Eightfold Path. It is the best starting and wisdom. It would be helpful to building up of a social point, within reach of easy understanding and application order with security, peace and joy. If we reflect on these to everyday life. They are accurate measuring rods and precepts a little further we would see that they originate criteria for self-application to a person’s own behaviour from the Buddhist concept like Metta, compassion or loving by thought, word and bodily action. “Does what I think, kindness, Karuna, Mudita, Upekkha and Ahimsa - non- say or do conform to the fundamental basic concepts in violence. the Buddha’s teaching or am I deviating from them?” are the type of questions to judge oneself. To put it briefly The Buddha’s teachings consist of the Dhamma (Doctrine) though well known and familiar, the five precepts are:- and the Vinaya, (Discipline). The latter implies moral excellence in the right control of mental, verbal and physical 1. To refrain from taking the life of living beings. actions or thought, word and bodily action forming the 2. To refrain from taking what does not belong to Sila-Virtue category. When Sila, Samadhi and Panna me - stealing. merge together in action they lead the individual to get 3. To refrain from sexual misconduct. rid of the causes of (samudaya) suffering, unsatisfactoriness 4. To refrain from uttering falsehood and loose talk. which are Lobha, Dosa and Moha – greed, hatred and 5. To refrain from taking intoxicants. ignorance. Their follower of regulated behaviour- The When the Buddha thought of these five precepts he would Middle Path, achieves the final spiritual goals of Sotapatti, have been fully convinced that these are part and parcel of Sakadagami, Anagami and Arhat at the supramundane- his Noble – Eightfold Path and that these are practical lokuttara level. But we worldly- “lokiya” human beings and proven norms of or the development of a good self would be laying the foundation to such attainments if we and a good community. The Pancasila is a voluntary, are able to apply the factors in The Middle Path to our thoughtful, meaningful and moral declaration made by everyday life. As Vaca- words play such a vital part in our the individual. It is fruitless if these precepts are repeated everyday life, it is beneficial to examine it in relation to only as a preliminary routine. One must understand their the other aforesaid factors in the middle path at mundane meaning and seriousness and abide by them as a matter of level so that it is helpful to live a meaningful, virtuous, principle. Though simple and easy to understand these blameless and harmless life.

5 Lumbini May 2008 Right understanding - Samma Ditthi involves the realities newspapers, magazines, leaflets and the computer etc in as things really are like birth, diseases, decay and death, little and well known languages all over the world. the causes of Dukkha - Tanha or attachment and desire Telephones, radio, television etc all play their parts in the for objects pleasure, views and opinions, power and even use of word communication. The vast and varied death. One would experience pain and sorrow, frustrations literatures, cultural, scientific, technical, social, commercial by the separation from the desirable and contact with the and other propaganda, right down to the tiny label are undesirable. Everyone is subject to both mental and words –Vaca. No institution educational, religious or physical pain. It is “Tanha”- greed hand in hand with others can function without words, spoken, written, “moha”- Ignorance of the realities that form the motivating listened to, understood, reacted to and interpreted. There force that induces us to do actions by mind, word and is no end to the expression and use of words and the power body both wholesome actions- “Kusalakamma” and and effect of words. Therefore it is most significant and unwholesome “Akusalakamma” actions. Wholesome essential for us to investigate from a Buddhist perspective actions lead to good wholesome results in a person in this that how and why of the principles to be considered in life and in future lives while an unwholesome demeritorious the utilization of words. In this discussion the material action leads to unwholesome results. On many an occasion associated with Sammavaca is acknowledged as drawn the Buddha very clearly elucidated the importance of mainly from English and Sinhala translations from some Kamma action and “Vipaka”- results and that actions are Suttas of the Suttapitaka such the done by the three doors or outlets, the mind, word and Dhammacakkaparattana, mangala, metta, sigalovada, body- “Kayena vaca cittena”. A foundation of virtuous parabhava, vasala, Maha- Parinibbana, Maha Rahulovada, moral behaviour in relation to these outlets is very Brahmajala, Vyaggapajja, Dhammika, Subhasita, beneficial at either level supramundane or mundane. Summaditthi, the Dhammpada and the Jatakas. I have consulted also English books and articles on Buddhist “Light Thus Sir Edwin Arnold in his monumental poem, “Light themes written in recent times by Venerable authors like, of Asia”, of Asia”, speaks about the five precepts- the Pancasila, the Walpola Rahula, Narada, Piyadassi and K Sri Starting point for the laity in a very colourful manner:- Dhammananda. “Kill not for pity’s sake- lest ye slay If the fourth precept in the Pancasila- “to refrain from The meanest thing upon its upward way. falsehood”, is further elaborated it would be incorporated Give freely and receive, but take from none. in the larger field of Sammavaca. Then Sammavaca would By greed, or force or fraud, what is his own. mean not only being truthful but also refraining from Bear not false witness, slander not, nor lie. slander, harsh words and frivolous talk. The Subhasita Truth is the speech of inward purity. Sutta in the Suttanipata epitomises what right speech is Shun drugs and drinks, which work the wit abuse. as quoted below:- Clean minds, clean bodies need no soma juice. Touch not thy neighbour’s wife, neither commit. “The good say noble speech is apt, Sins of the flesh unlawful and unfit.” Speak the Dhamma and not Adhamma, Say what is pleasant, not unpleasant, These precepts are to be mindfully observed at every Speak what is true, not lies, conscious moment of one’s life. Such a person is in the Speak only words that do not bring remorse, words of the Buddha, a “Sappurisa”- a good worthy person. Nor hurt another. That is good speech indeed, If one guides and encourages others also to do so, such a Truth is immortal speech, it is an ancient law. person does even better and is more worthy. In truth, weal and Dhamma the sages are established, Among all the species of living beings on this planet only The Buddha’s words of peace to Nibbana had to sufferings humans are blessed with the unique and wonderful gift of end, such words are good indeed.” speech -”Vaca”, the ability to think in words and use words From a person’s thought originate his or her words and to think and utter thoughts. “Samma” means that which actions and thoughts are dependent on how and what one is “Right”, faultless and not wrong. Vaca when made understands. Good or bad consequences of one’s actions audible are transmitted by word of mouth to others within depend on the thoughts that the mind produces. The the nuclear and extended family and outside, young and Cittavagga in the Dhammapada very aptly makes it clear old, far and near. It consumes a great proportion of our how the mind is the fore runner and maker of all mental time each day on various situation and venues. In the states and as such a purified and guarded mind induces present day, Vaca- speech is not only speaking and listening good words and actions that bear good consequences and to the words of others. It involves the written and printed vice versa. Lust, hatred, anger, cruelty, revenge and word transmitted through correspondences books, Continue to page 15... May 2008 Lumbini 6 Right Livelihood " Richard Jones When we consider the Noble Eightfold Path, the fifth son, wealth or kingdom (by wrong doing): by unjust factor Right Livelihood seems to receive much less means he should not seek his own success, Then (only) attention than some of the other factors. This may be such a one is indeed virtuous, wise and righteous.” (Dhp. because in English, the word livelihood is often given a v.84) restricted meaning – the way in which we earn our living, but the Pali world ajiva means much more. It covers our In the Mahacattarisaka Sutta, the Buddha ties in right entire way of life and includes all the activities in which livelihood with other factors of the path. He says in order we engage in order to sustain ourselves. So right livelihood to understand what is right livelihood and what is wrong requires us to examine every aspect of our lifestyle. livelihood, we need right view (samma ditthi). Then we need right effort (samma vayama) in order to abandon The Noble Eightfold Path is subdivided into three parts, wrong livelihood and practise right livelihood. In order i.e. morality, concentration and wisdom. The Buddha said to do this we need right mindfulness (samma sati). that morality is the foundation of the whole spiritual path. Furthermore, we cannot practise right livelihood unless Morality consists of right speech, right action and right we also practise right action (samma kammanta), avoiding livelihood. Right livelihood is concerned with ensuring killing, stealing and sexual misconduct, together with that one earns one’s living and conducts one’s life in a skillful speech (samma vaca). Any occupation which righteous way. requires violation of right speech and right action is a wrong form of livelihood. So these other factors work together There are five things which are specifically mentioned as with Right Livelihood. wrong livelihood (miccha ajiva). They are: dealing in weapons, in human beings (for example, slaves), in living There are no specific recommendations as to which beings to be killed (meat production and butchery), in professions are advisable, but Buddhism generally poisons (including drug dealing, but excluding medical emphasises virtues which are the opposite of killing and drugs), and in intoxicants. If we think that the term right hating, i.e. compassion, mercy and nurturing life. Not livelihood means nothing more than avoiding these five only with respect to right livelihood, but our entire lives activities, then we may think that is all we have to worry should be founded on the qualities of loving-kindness, about and we can move on to another factor. However, compassion, generosity and pleasant speech. So in order this is only a superficial understanding of samma ajiva. It to practise right livelihood, we need to remember our has a broader meaning. It means avoiding any way of life precepts. In particular, we should remember the precept which brings harm to others. of not to kill, not to steal and not to use false or harsh language. Although these are couched in negative terms, The Buddha mentioned several dishonest means of gaining they all have their positive aspects. Not only should we wealth which fall under wrong livelihood: practising refrain from killing, we should also nurture and protect deceit, treachery, soothsaying, trickery, and usury. We can all life. Not only should we refrain from stealing, we should expand this to include not resorting to any kind of practise generosity. Not only should we refrain from underhand dealing, including fraud, stealing, cheating, even unskillful speech, we should also try to speak pleasantly working for a bad person and working only for money. It and truthfully. is not just the job we do which is important, but it is also the way in which we do the job. Paid Work

Right Livelihood and the Other Factors Looking at Right Livelihood in its narrower sense of a paid job or occupation, the Sigalovada Sutta says that there The definition of right livelihood is not restricted just to are mutual duties and responsibilities for both employer what we do to earn a living, but it covers all aspects of and employee. how we live our lives. Therefore, the practice of right livelihood cannot be taken in isolation from the rest of In five ways should an employer minister to his employees: the Noble Eightfold Path. In order to establish right i by assigning them work according to their ability, livelihood, our views, intentions, speech and actions must ii by supplying them with food and wages, also be pure. iii by tending them in sickness, “Neither for the sake of oneself, nor for the sake of another iv by sharing with them any delicacies, such a bonuses (does a wise person do any wrong); he should not desire or gifts

7 Lumbini May 2008 v by granting them leave at times. consume their average body weight (120 pounds) every The servants and employees thus ministered to by their day in materials extracted and processed from farms, mines, master show their compassion to him in five ways: and forests (Ryan & During, 1997). I am not criticising these particular nationalities; it is just that they were i they rise before him, mentioned in these statistics. I am sure that there are similar ii they go to sleep after him, levels of consumption here in Britain. Yet all these materials iii they take only what is given, are finite in quantity. They are not unlimited. iv they perform their duties well, It is becoming clear that our lifestyles are having an impact v they uphold his good name and fame. on the environment. There is the problem of global warming, resulting from the unrestrained burning of the More generally, we can say that an employer should pay fossil fuels upon which our lives depend so heavily. This adequate wages and show consideration towards his is tied into our whole economic system which is based on employees, giving them duties which are within their the principle that we must be good consumers, responding capabilities, not imposing unreasonable workloads or sales to the endless appeals of the advertising industry which targets. For their part, employees should fulfill their duties preys upon on our hopes, desires, fears and anxieties in efficiently and conscientiously, not wasting their order to persuade us to spend sometimes beyond our means employer’s time or misusing his facilities – like using the to buy the latest, the biggest and the best. office phone for personal calls. The present trend towards maximisation of economic Even negative situations can be turned around and can be activities is short-sighted. Not only is this the wrong way used as a tool for spiritual practice in two different ways. to find happiness and fulfillment, it is also leading to the 1. It gives us an opportunity to utilise and develop our over-exploitation of the environment. The world’s fragile skills and faculties, especially mindfulness, patience and ecosystem is being jeopardised by man’s thoughtless pursuit loving-kindness. 2. It allows us to work on our selfishness of material pleasures and economic gain. We are now seeing and ego-centredness by joining with other people in a the consequences of our environmental depredations and common task, being considerate towards our fellow the effects of global warming are beginning to show in workers. In this way we can try to take pride in our work irregular weather patterns and climatic disruptions, such and develop a sense of satisfaction. as droughts and floods. By failing to recognise that the world’s resources are not Environmental Considerations unlimited, but finite, we pursue the goal of endless Right livelihood also requires us to examine our entire economic growth even though this is leading to depletion way of life, and the effect it has on other people and the of the earth’s finite resources. We are like moths drawn environment. inexorably towards the candle flame, victims of our own greed, attachment and ignorance. The general principle of how we should live our lives is beautifully illustrated by a verse from the Dhammapada. We must therefore call into question the ethics of “As a bee, without harming the flower, its colour or scent, promoting a lifestyle of unbridled consumption, flies away collecting only the honey, even so should the consumerism, producing and selling the largest quantity sage wander in the village.” (v.49) of goods without regard for whether there is a real need for them and without regard for the environment. Is this This emphasis on harmlessness comes to the very heart of really right livelihood? how we should live our lives on a daily basis. Harmlessness involves a lifestyle which does not exploit either the In his book Small Is Beautiful E. F. Schumacher wrote, environment or other people with whom we share this “Non-renewable goods must be used only if they are environment. indispensable, and then only with the greatest care and the most meticulous concern for conservation. To use them The question of how our way of living affects our heedlessly or extravagantly is an act of violence, and while environment is becoming increasingly serious and we all complete non-violence may not be attainable on this earth, need to ask ourselves whether our lives are being lived in a there is nonetheless an ineluctable duty on man to aim at way which does the least possible harm to the environment. the ideal of non-violence in all he does.” (Schumacher I would like to quote two statistics. The World Resources 1999, 43-44) Schumacher was an economist, he was not Institute has calculated that each American, German, a Buddhist.These are matters which affect each and every Japanese and Dutch person uses the weekly equivalent of one of us, and each and every one of us has a part to play. 300 shopping bags of natural resources. Americans

May 2008 Lumbini 8 Whenever we recite the Karaniya Metta Sutta, we say the wise man, gathering it drop by drop, fills himself with appakicco ca sallahukavutti, which means contented and good.” (Dhp. 121/122. living simply. The Pali word appicchata means “having few wishes”, to be content with a simple lifestyle, satisfying The Buddha teaches us, through the doctrine of kamma, our needs, but not pandering to our greed. Do we recite that we must each, personally and individually, accept these words automatically, or do we give careful thought responsibility for our actions. We must each examine our to this? Can we truly say that we have few wishes? own lifestyles and question to what extent by following a To lead a life of having simple wants and few desires is path of wrong livelihood, we are individually contributing beneficial in two senses. First, it benefits the environment to global warming and destruction of the environment. by reducing the pressure on the world’s limited resources, The doctrine of loving kindness teaches us to love and leading perhaps to greater economic and social justice respect all living creatures. If our way of life is contributing whereby wealth is shared more fairly between all mankind, to the loss of their habitats and eventual extinction, that is rather than being kept by the wealthy few. Secondly, it hardly skillful practice of loving kindness. also benefits us individually because we are striving to I would like to end by suggesting a few specific questions reduce the unskilful qualities of craving and attachment. we might ask ourselves about our lifestyle: We know from the second Noble Truth that craving and desire leads to suffering. 1. Do we indulge in unnecessary consumption, utilising the world’s limited resources? The question of how we respond to these matters is directly under our own control. This problem is not 2. Do we recycle as much of our rubbish as possible? something which we can leave to someone else to sort 3. Do we plant at least one tree every year? out. “Do not think lightly of evil saying, ‘It will not come to 4. Do we think about buying locally-produced food and me.’ Even a water pot is filled by the falling of drops. other products, rather than items that have been Likewise the fool, gathering it drop by drop, fills himself transported hundreds or even thousands of miles to with evil. reach our shops? “Do not think lightly of good saying, ‘It will not come to 5. Does our livelihood make the least possible use of me.’ Even a water pot is filled by the falling of drops, so non-renewable resources?

Not to do any evil, to cultivate good, to purify one's mind, this is the teaching of the Buddhas... (Dhammapada 183)

We wish all readers Happy 2552nd Buddha Jayanti! JeddoJeddo PrintPrint 3 LEFROY ROAD, LONDON W12 9LF, TEL/FAX: 020 8740 7926, E-mail: [email protected]

9 Lumbini May 2008 WHO IS WHO IN BUDDHISM IN NEPAL Late Dharmaditya Dharmacharya Dharmaditya Dharmacharya who was converted to of observing the Buddha Jayanti in the Kathmandu Valley Buddhism by Dharmapala was the first person to revive and Lumbini. He took the initiative for the same. Animal Theravada Buddhism in Nepal. Due to the service of slaughter at Mayadevi temple, Lumbini, was stopped. Dharmditya's father in the palace of Ranas as Vaidya, he Among other creative activities he undertook were the could go to India for higher study in Calcutta at a time disclosure of rich Mahayana literature of Nepal, display when there was strict control on education. He got of the Buddhist photos, study of ancient scripts, etc. At matriculation in Calcutta. He received education in the that time the Nepalese youths who went to Kushinagara faculty of commerce in Calcutta with the special privilege along with Tibetan Lama Gurus wore the yellow robe of government scholarship. Dharmapala met Jagatman following the example of Burmese Buddhists. This was Vaidya in Calcutta. the starting point for the revival of Theravada tradition in Nepal. When Dharmapala saw in Jagatman Vaidya a messenger of Dharmaditya Dharmacharya had Theravada Buddhism, he helped published a magazine on Buddhism Jagatman in many ways. to mark the Swanyapunhi. Dharmaditya began wearing a coat of yellow colour. He became Dharmaditya Dharmacharya initiated Dharmaditya Dharmacharya. He a new trend of religious discourses returned to Nepal and did what based on Sutta, Ggeya (verse fit to be Dharmapala did in India, like the sung), Vvyakarna (grammar), Ggatha establishment of Mahabodhi (story), Uudana (voice), Iitibutak , Society in Calcutta, he established etc. and life of the Buddha as Nepal Buddhopasaka (Buddhist mentioned in Pali canon and the Arya followers) Sangha, Buddhadharma Astangik Marga (The eightfold Path). Uddhar Sangha, Buaddha Upasika Dharmaditya Dharmacharya also Sangha, etc. in 1923. He brought made an appeal to follow the true path out the periodical Buddhadharma of Buddhism. He also made a call to in Nepal Bhasha following the example of Mahabodhi learn Buddhism since childhood at the age of five. journal. He also brought out Himali Boudha in Nepali, The Baudha Upasaka Sangha established by Dharmaditya Boudha Bharat in Bengali and the Buddhist India in Dharmacharya was the forerunner of the organisations English. He also convened the international Buddhist recently established. conference in India, the work he could not do in Nepal. Because of the propagation of the importance of Buddhist During his frequent visits to Nepal, he tried hard to pilgrimage sites by Dharmaditya Dharmacharya, Theravada propagate Buddhism being watchful of the wrath of Rana monks taught the Newar Buddhists the need to visit four rulers. He declared that the refuge to the Buddha is the main Buddhist sites. only way to right living. This was the time when Pandit Nisthananda Vajracharya wrote Lalitavistara in Nepal Dharmaditya Dharmacharya in his magazine Bhasha, when the religious discourses were held by Buddhadharma has said that the children of Nepal must Kyangtse Lama and Chhiring Norbu Lama, and when be given education on Buddhism. He was of the opinion there was religious awakening supported by the contact that children of Nepal should be provided Buddhist with Lhasa, Tibet, and the rich merchant class Newars. education during the early period of their lives. With the help of Rana Prime Minister Chandra Shumsher The first voice for the development of Lumbini was raised and Dharmaham Shahu, Dharmaditya Dharmacharya by Dharmaditya Dharmacharya. Dharmaditya was established a vihar at Kindol, Swayambhu. followed by Bhikshus Mahanama, Chunda, Dharmaloka, Dharmaditya also gave discourses on Buddhism in the Anirudra, Bimalananda and Maitri who contributed their language understandable to all. He also spoke of the services staying there. A vihar of the Theravada tradition importance of Pali language for understanding the true was constructed there in 1953. Another vihar of the Tibetan spirit of Buddhism. Besides this, he disclosed the Mahayana tradition was constructed there in 1958. importance of bahas, bahis and chaityas of the Kathmandu (Extracts from ‘Role of Theravada in the preservation of Newar Buddhism’ Valley and Lumbini. At that time, there was no practice - Late Bhikshu Sudarshan Mahasthavir, Kirtipur) May 2008 Lumbini 10 Grateful to Feel Gratitude " Ahimsako Bhikkhu I’m still fairly new to monastic life, and as a junior monk This meant that sometimes I would say thank you it’s my duty to ask for permission when undertaking multiple times. When I think back, though, I don’t recall anything out of the ordinary here at Abhayagiri Buddhist any true sense in the heart of feeling grateful. Perhaps this Monastery in California, where I live. When I received was because there was too much focus on and obsession the invitation asking if I’d be willing to contribute about the external action of saying thank you. something to Lumbini magazine, I went to our co-abbots, In living the life of a monk one is in the position of relying seeking feedback and permission. At first I sensed some upon the generosity and kindness of others. Everything hesitation on their side, and the senior abbot asked me we eat, wear, use, ride in; every single aspect of the why I wanted to do it. My immediate reply was “out of monastery where we live — the land, the buildings — is gratitude towards Amrit Sthapit, who was formerly freely and kindly offered by a wide range of people both Venerable Seevali Bhikkhu and the person who asked me living here and around the globe. When I contemplate to write the article. He was my first meditation teacher.” this fact it doesn’t take more than a few seconds before That seemed to be a good reason and I was given the go- the feeling of gratitude resonates in the heart. It’s not ahead to accept the invitation. I then mentioned that the intentionally created. It’s not like I start out by saying, subject was to be of my choice, and the abbot’s response “Now I’m going to generate the feeling of ‘gratitude’ within was “Well, maybe gratitude is your theme.” myself.” It just arises naturally. When I say it’s not created, Having found a theme, questions arose in my mind: what I mean is that I don’t believe that we can truly make “What is gratitude? How and when does it come up in emotions come into being by willpower alone, or change the mind and heart? When gratitude is present, how does one emotion into another. We may be able to delude that affect me? Does feeling grateful only affect me, or ourselves for awhile by producing a facsimile of some does it also affect the people around me?” One thing I do emotion. But is that authentic? We can, however, by know for certain is that since taking up Buddhist practice turning the mind towards something, by recollecting, or sixteen years ago I have become aware of an ever increasing bringing a situation or action into the focus of our level of gratitude for all sorts of things. awareness, open up the possibility for things to arise on their own. Planting the right seeds offers the best chances Thinking back to the time before I began to meditate, I for the expected fruits. see how little awareness there was of feeling gratitude at any discernable level. It may have arisen from time to time, We do a chant quite often here, with ten reflections that at least I hope so, but I have no recollection of it. Certainly the Buddha recommended monks and nuns should I was thankful for things, but on reflection some of that frequently recollect and consider. The second of the ten thankfulness was born out of a sense of politeness. I reflections goes “My very life is sustained through the gifts consider politeness to be a very wholesome way of relating of others.” Just looking at that one particular line of chanting to people, helping to enable us to live more harmoniously. my experience has been the natural arising of gratitude, as However, the true feeling of thankfulness, or gratitude, is well as many other wholesome thoughts and feelings. This more than just the external expression of appreciation for may not occur during the chant itself, because we something done or given or for a particular situation that immediately move on to the next of the ten reflections, has come to be. and I’ve found that there isn’t really the time or stillness for much to register within the mind and heart. But later When I was eighteen years old an occurrence took place in the day, when there is more solitude and time to reflect, which was embarrassing and humiliating. A good friend I recall those same words, and wholesome mind-states tend of mine laid into me for not saying thank you for to automatically appear. something, which was apparently not a one-off event. This strongly-delivered feedback was given by the person I most As time goes by, what I have found is that gratitude admired and looked up to at that time. Hearing them say spontaneously arises more and more frequently, and is things in a disparaging manner really hurt, even if it was stimulated by a wider range of events and perceptions. true. I can still experience painful feelings just by thinking For instance, the gratitude felt towards my parents, close about it, for instance even now as I write these words. For family members, teachers, and the people around me is many years afterwards I found myself feeling very sensitive far more palpable now than ever before. Maybe some of around this, careful in making certain that I expressed my this has merely come about through being older, with thanks for things, and that the person definitely heard me. more life-experience.

11 Lumbini May 2008 Like so many things though, it’s not often that we can sweet, nice, cosy, and as we wish it to be, to enhance our look at something (gratitude for instance) in complete overall wellbeing and development as a human being. isolation from other emotions. In the Mangala Sutta, a discourse in the Sutta Nipata of the Pali Canon, there is a With the publication of this issue of Lumbini magazine long list of what the Buddha proclaimed to be the “highest coinciding with the 2008 Buddha Jayanti Celebration, I blessings.” There is one verse that says “…contentment and thought I‘d close this article by mentioning a few of the gratitude...these are the Highest Blessings.” From my own ways that this yearly festival affects me. My first encounter experience, I think that having these two words together with Vesak (Buddha Purnima) was a few months after in the same line is not a coincidence. When I feel grateful beginning to meditate. I had seen the day mentioned on there is often the feeling of contentment, of fullness. One the London Buddhist Vihara calendar, but I had already of the words that my teachers use is lack, “Is there a feeling made plans to be away on holiday that day, alone at a of lack?” With gratitude and contentment present, there friend’s cottage in the country. Those ten days of solitude seems to be little or no feeling of lack. There is fullness. were marked by practicing meditation many times a day The words grateful and thankful contain the word full — and reading Dhamma books. I remember Vesak Day full of gratitude and thanks. When there is fullness, where arriving with clear, sunny skies, and as night descended a is there space for the feeling of lack? gloriously bright and full moon appeared. With little experience or background in Buddhism, my thoughts were Something curious about gratitude is that it doesn’t have quite new and unformed about the Buddha’s birth, to be born out of positive circumstances or events. There Enlightenment, and final passing away. But I do recall have been cases where people, encountering serious, life- being very moved by the thought that approximately two threatening, or terminal illness have spoken about a and half millennia ago those events in Nepal and India profound sense of gratitude for their situation. When faced took place under the very same moon, and that what has with the reality of disability or death, they have awakened been left behind are the body of teachings and examples to living what’s left of life in a more centred way, focused — a way of living — that I could aspire to and develop. on spirituality rather than on materiality. Along similar Even by that time I was feeling the benefits of meditation, but far less serious lines, I have had many experiences where and I clearly remember saying to myself, “With this practice difficult circumstances left me with suffering and stress I will never be bored or lacking in something to do.” produced by my own internal reactions to a situation. As the days and years go by, the full moon day of May From the outside the situation could be seen as anything takes on deeper and deeper levels of meaning. While writing but positive, but often I have had extremely useful insights these words I am feeling gratitude towards the Buddha, around personal character traits and habits that perhaps his direct disciples, all of the monks, nuns, laymen and wouldn’t have been exposed without that “difficult laywomen who have kept the teachings and traditions alive circumstance.” Upon realizing this, a deep sense of and have supported the Sangha, my teachers and brothers gratitude arises for that difficult experience, replacing the in the holy life, the opportunity to live as a monk...the raw feelings of pain, stress, and suffering that previously list is long. And going back to the title of this article, I am dominated my mind. We don’t need everything to be grateful for waking up to the feeling of gratitude.

From craving springs grief, from Eight worldly Conditions craving springs fear; for him who (Atthaloka Dharmas) is wholly free from craving there is The worldly concerns that generally motivate the no grief, much less fear. ~ Dhammapada 216 actions of ordinary beings: 1. Gain - being happy acquiring something 2. Loss - being unhappy not acquiring thing Mind is the forerunner of (all evil) states. 3. Honour - wanting to be respected 4. Dishonour - not wanting to be not respect Mind is chief; mind - made are they. If one 5. Happiness - wanting to be happy speaks or acts with wicked mind, because of 6. Misery - not wanting to be unhappy that, suffering follows one, even as the 7. Praise - wanting praise wheel follows the hoof of the draught - Ox. 8. Blame - not wanting criticism ~ Anguttara Nikaya VIII 5 ~ Dhammapada 1

May 2008 Lumbini 12 Gyanmala Bhajan Khalah Reaches West " Sashi Mahaju

About 2 kilometers west of the city, on a hillock, there Bahadur Khyaaju Shrestha requesting him to write hymns stands a Swoyambhu Mahachaitya with eternal eyes who later on not only composed the hymns but also watching the magnificent valley of Kathmandu. World became a monk. “Jhyalanan Faya Woya Mata Jaka Sita Yo Heritage site Swoyambhu comprises many other holy Ma” is one of his very popular hymns. In this hymn the caityas, monasteries, rest houses (Phalcha or Sata) and a poet has tried to explain about our five senses are like prominent temple of Harati Mata. Among these, a doorless windows from where wind is coming in to put Phalcha (a rest house also known as Sata) right on the top off the light (moral sense). This simply means, we are of the 360 steps (eastern access) is one of the main always being distracted from doing good things because attractions of the site. It pulls hundreds of devotees every of our uncontrolled five senses. morning with melodious Bhajans (hymns) and makes The growing popularity of this purely religious institution them to stop at least for few minutes and join in unison. brought some trouble to its’ members back in Rana ruling A Manandhar family of Dillibazar had originally days. Mr. Chandra Bahadur Thapa, the then police constructed this Phalcha/Sata to serve as a rest house for superintendent ransacked the Bhajan place in one early pilgrims and to organise feast after Puja or rituals. Later, morning and confiscated the books. He later charged all it was renovated with the donations from devotees. members as antinationalist because they sing hymns in Nepal Bhasa and pray to the Buddha. However, the then Singing hymns in and around the temple area is a common Rana Prime Minister Padma Shumsher ordered to drop traditional practice among Newars. According to Bhuvan all charges made against Gyanmala Bhajan Khalah Lal Pradhan, a Buddhist scholar there used to be a small members and also proclaimed that all communities can group of hymn singers around the Swoyambhu use their language to read, write, sing and observe religious Mahachaitya for a long time but it is only in 1057 Nepal and ritual activities. It is worthy to mention the names of Samvat (VS 1994) the group started to sing Buddhist two important members Lok Ratna Tuladhar who hymns here in this Phalcha. This group called themselves managed to sneak away important Buddhist books during Bhajan Khalah and gained popularity in very short period. the incident and Dwarika Das Shrestha who not only dared Another similar group by the name of Tare Maam Sangh to argue with Padma Shumsher during hearing but also was set up immediately in the following year in Yela pestered colonel Chandra Bahadur Thapa until he returned (Lalitpur), which later joined the Bhajan Khalah. . all the confiscated books. This seventy-year-old institution was initially started with Singing Buddhist hymns was not the only reason that 18 hymns. The very first book was printed in India by Gyanmala Bhajan Khalah gained popularity. Gyanmala Bhikshu Pragyavimsha and smuggled into the country by Bhajan Khalah members played a very important role Bhikshu Dhammalok. It was then simply called “Bhajan during an epidemic breakout in 40s. They served all ill mala” and without the names of composers to avoid people regardless of their caste, creed and culture without troubles with Rana autocratic government. It was Venerable any discrimination. This led to establishment of Bhikshu Amritananda who argued that singing hymns PAROPAKAR, the first Orphanage of Nepal. Gyanmala should be able to spread the teachings of lord Buddha; Bhajan Khalah is also the pioneer of a forestation program therefore Bhajan Mala adopted its new name as Gyanmala in Nepal. Besides this, Gyanmala Bhajan Khalah always Bhajan Khalah. takes part in other social works as required by the society. The word GYANMALA is the composition of two words The popularity of this group and hymns has always been Gyan (wisdom) and MALA (garland) meaning the garland rising. This now has become one and only successful of knowledge. The other two words BHAJAN and institution of its kind in the country. Now it has seventy KHALA mean hymn and group respectively. Since the branches within the country and one in Kalimpong, India. polysemous characterstics of Nepalbhasa, the word MALA More recently, we have formed a small group as UK also mean, “do you need” and “ search “. Therefore, Gyanmala Bhajan Khalah on the occasion of 2552 Buddha GYANMALA also mean “ Do you need wisdom “ and “ Era. We will be appearing with our first presentation in In search of wisdom “. Lumbini Nepalese Buddha Dharma Society’s Buddha Considering the lack of hymns in local vernacular a devout Jayanti function due to be held on the 1st of June, 2008. Buddhist Dalchini Manandhar gave a book Lalit Bistar This is going to be the 72nd branch of Gyanmala Bhajan (A book about the life of Buddha) to his friend Prem Khalah and first of it’s kind in the western hemisphere.

13 Lumbini May 2008 References: Different articles from GYANMALA BHAJAN KHALAH souvenir published on the occasion of 70th anniversary. Mindfulness Anu Sthapit Buddhist Hymns And The Renaissance Of Theravada Buddhism In Nepal By Phra Sugandha. Mindfulness is known as Sati in Pali language and Rebuilding Buddhism: The Theravada movement in the twentienth- Smriti in Sanskrit. In our life we need to be mindful Century Nepal by Sarah Levine and Dr. David Gellner all the time. We can say mindfulness is way of living. To be mindful means to live in present, not in past or future. Past is out of our hand, gone, and future is yet to come which is based on present. When ever we are doing e.g.: driving, swimming, running or working etc. we need to be mindful. If we are not aware, we can not be successful and happy in our bÂuuuu s‰bt 2552 life. Mindfulness can be known as concentration, SvAÙyA piNhyAuuuuu lstAy` awareness, alertness, watchfulness etc. Those works which are being done by the body, those thoughts skistM dnuuuuu glMinseMuuuuu which come to our mind and mindfulness about unwholesome thoughts, that is called Samma Sati iBNtunA!uu or right mindfulness. The Buddha said that mindfulness is only way to overcome sorrow and lamentation, to end grief and achieve the end of Matina suffering. Mindfulness can be divided by being 020 8317 9748, [email protected] constantly aware of four particular aspects. Those are:

1. The contemplation of the body (Kayanupassana). The application of a'4sf''' ] ]]] d'xf/''' Psk]m/]] x]/=====]] mindfulness with regard to the body, body zlz dxfh' postures, breathing so forth. a4sf' ] dxf/' Pskm/] x/] 2. The contemplation of all feelings (Vedananupassana). The application of hfb+ g} hLjg ltdf| ] v/] mindfulness with regards to the feeling dfof / ddtfsf ] kf7 l;Sg ] u/ whether pleasant, unpleasant or neutral. cfpg5] zfGtL 3Db' } ltdf| ] 3/ 3. The contemplation of consciousness of mind (Cittanupassana). The application of mindfulness with regard to the mind or sfd / sf| w] Toflu lbg' consciousness whether the mind is greedy or nfe] / dfx] 5fl8 lbg' not, angry, displeased or deluded or not. /flv /fVg ' dg leq a4' 4. The contemplation of Mind – objects (Dhammanupassana). The application of efjgf ltdf| ] xg' 5] z4' mindfulness with regard to the mind objects whether there are mental hindrances to lbg bvLnfO' { dfof ug{] concentration, the four noble truths and so ljZjdf zfGtLsf ] ls/0f 5g{] on. Mindfulness is essential even in our daily lives in which we act in full awareness of our a4nfO' { ;lDem s0f s0fdf actions, feelings and thoughts as well as that 5l//xf +} zfGtL If0f If0fdf of our environment. The mind should always be clear and attentive rather than distracted and clouded.

May 2008 Lumbini 14 continue from page 6... ignorance of what is morally right and wrong pollute the and is not considered as dependable upright and sincere. mind giving rise to corresponding thoughts and actions. But a person who is truthful is trusted respected and Thus the Buddha illustrates how Right understanding and considered as dependable upright and sincere. Right thought lead to right actions whether one is a monk Slander pisunavaca is the next verbal evil. By speaking badly or a layman. Mental purification and harmless living could about one party to another is a very cruel a short-sighted be achieved by the layman who decides to make the right act that causes friction and damage to the good name of effort to control and guard the mind with its outlets of those concerned. Tale- carrying could put friends asunder, word and deed. destroy mutual trust among persons, destroy relationships, In the Meghiyasutta (A iv54, Dhp 33,34) the Buddha break up families and cause many other harmful explains the factors helpful for mental purification among consequences. It is again the pollution of the mind by which are a good friend, observance and practise of the Lobha, dosa and Moha that motivate such harmful precepts, good advice from knowledgeable persons on behaviour. The mind motivated by Metta and karuna, Buddhist ethical themes, the diligent efforts to abandon Mudita and upekkha referred to earlier would hold back a unwholesome thoughts and develop wholesome thoughts person from disruptive verbal behaviour. The rightly and wisdoms. Thoughts of Metta and Karuna etc guided disciplined mind induces a person to strive for peace, mentioned earlier further enhance good words and good friendships, harmony, reconciliation and concord among actions and this was Buddha’s advice to his little son, the others and to take delight in the success of such actions. Rahula Samanera when he said “cultivate the meditation At this juncture one is reminded of the advice given to on Metta which banishes ill will and the meditation on Visakha on her wedding day by her father. He said that a Karuna which banishes harmed cruelty.” wife should not speak ill of her husband and parents in law to others or speak to outsider about shortcomings Thoughts of Metta and Karuna help one to dislike and and quarrels within the household and also not listen to dispel thoughts, words and actions of animosity, cruelty, stories of other households. Such talk he referred to as anger, envy, abuse, ill will, enmity, deceit, falsehood and “fire.” Slander could be further described as defamation, slander etc. These are also helpful to reflect on the scandal, smear, libel, backbiting, disparaging, advantages and wholesome consequences of the opposite misrepresentation and vilifying etc. The right opposite of of these bad states of mind. The Buddha described by the slander is praise or speaking about the goodness of others. epithet “Mahakarunika” because of the great compassion he showed both by example and precept throughout his Harsh Words (Pharusa) are unpleasant, irritating and rude. life. Tolerance and equanimity – Upekkha and joy from Words of ill will that use abuse, cruel, unfeeling are brutal, seeing the happiness of others - Mudita are the other two ruthless, relentless, barbarous, unkind and bitter etc falls Bahmaviharas- sublime states that go together with Metta into this category. Harsh words are heard within and Karuana and motivate the Wholesome thoughts, households, in public places or wherever people gather in words and action. The very purpose intended by the small or large groups. These cause misery, agony, distress, Buddha’a moral code is for human beings to control and unhappiness, suffering, discomfort, anguish and guide rightly ones actions by thought, word and body wretchedness etc to the victims and others who happen to and to develop purity in them. Hence morality, hear or listen. Such uses of speech are a bad example concentration and wisdom when rightly merged lead the especially to growing children and could be described as a person to achievements at Mundane - worldly level laying gross violation of the freedom of speech. the higher foundation for Supramundane level. The follower of Sammavaca instead of harsh words would Refraining from falsehood or in other words being truthful use words that are kind, understanding, considerate, loving, is one of the four types of verbal action under Sammavaca. friendly, courteous, thoughtful, compassionate, humane, Unwholesome thoughts of Lobha, Dosha, Moha- greed, decent, amicable and other pleasant words. Such words ill will and ignorance induce worldly people to express would bring peace, harmony, cordiality and joy within falsehoods by word of mouth or through other media. relationships of all kinds’ and levels. Many a dispute and People from top to bottom at all social levels may utter even wars may find their contributory roots in poor falsehoods for single or various combinations of reasons. negotiations with thoughtless and heedless words. Greed for wealth, fame, popularity, power, jealousy, pride, Verse 4.b of the Dandavagga, Dhammapada advises “Do selfishness and ignorance are some of these. The Buddha not speak harshly to anyone -Ma avoca pharasam kanci. advised little Rahula never to tell a lie even for fun because “They will retort to you. Painful is vindictive speech. a person who does not feel ashamed to tell a lie would not Blows in exchange may bruise. Silence yourself like a be ashamed of doing any evil action. A liar is not trusted cracked gong that is soundless.”

15 Lumbini May 2008 The last and fourth virtue in Samavaca is refraining from By the end of each day when one retires to rest if one can idle, frivolous talk. The Buddha considered idle chatter as honestly feel “my thoughts, words and deeds were good scandalous gossip that are a hindrance to good thinking, and I made every effort to prevent the unwholesome” good action, concentration and development of wisdom. it would be a great victory and a stepping stone to many He thinks it is better to remain silent if one does not have more moral victories each successive day - a very beneficial sensible and meaningful things to speak. It may be that investment indeed. most people are unconscious or heedless of the facts that frivolous chatter is a meaningless, malicious and foolish occupation. In the present day frivolous talk has become commercialised in the newspapers, magazines, the Condolences computer and even the telephone. Not only during casual meetings that some people resort to this kind of low talk President and all the members of the Lumbini but even pay for such talk with person whose livelihood Nepalese Buddha Dharma Society (UK) would like is to provide idle chatter, which may be even obscene and to express our sincere sympathy to families of the sensual. The mobile phone has become a convenient tool following. We wish them eternal peace Nirvana. for such use anywhere and anytime of the day to those who enjoy such speech. At social gatherings of all sorts, Mr. Sovin Shresthaestha, beloved brother of Mrs. while travelling to place of work, festivals, weddings, Bandana Pradhan and brother in law of our society’s outings and other venues, gossip and idle talk are seldom founder member Arjun Pradhan who passed away absent in the agenda. on 6 June 07 at the age of 40. Frivolous talk may be described as flippant, foolish, silly, Mrs. Hiralani Kansakar who passed away on 1 July flighty, empty headed, giddy tittle-tattle or prattle which 07 in Kathmandu, Nepal at the age of 82. She was could turn out to be even harmful to oneself and others. dear aunt of Mrs. Anu Sthapit These too originate in the mind when polluted with the pollutants of ill will and ignorance. Mr. Ram Bahadur Tamangamang, father of Sakuna Lama, life member of the society and father – in- Verse 1 of Sahassavagga in the Dhammapada says “that law of Nima Lama, Founder Vice President who one single good word is better than a 1000 useless words.” passed away in Nepal on 29 September 2007 at the Verse 2 says that “better than a 1000 verse is one single age of 93. line by hearing of which one is pacified.” Mrs. Gyan Devi Shakyahakya, mother of our society’s The significance of wholesome speech from a Buddhist active member Pabitra Man Shakya who passed away perspective for our everyday life at mundane level has been on 17 November 2007 in Nepal at the age of 72. now rather comprehensively discussed alongside with the consequences of the misuse of the invaluable gift of speech. Mrs Devi Lani Tuladharuladhar, beloved aunt of Mr. Amrit Misuse of speech causes a great deal of damage within Sthapit, Founder President of the Society, passed away oneself, between persons, among groups, within families, in Nepal on 19 December 2007 at the age of 92. communities and nations. Starting at home level, if each individual grows up within a wholesome environment Mr. Tirtha Narayan Manandharanandhar, beloved father where wholesome speech is the norm, wholesome thought of Dr. Locan Manandhar (life member of the and bodily action too would fall in line motivating the society), passed away on 18 December 2007 at the individual to naturally follow the precepts. When one is age of 84. Late Manandhar was devout and active conscious of what is right and wrong in the context it is Buddhist, advisor of Ananda Bhumi (Buddhist very helpful to resort to Samma Vayama or right effort monthly) and Swayambhu Gyanmala Bhajan and Samma Sammadhi- right concentration and right Khalah, Nepal. mindfulness- Samma Sati. Mr. Kamal Bahadur Tamrakaramrakar, beloved father of In the Catukkanipata the four kinds of right efforts are to Mrs. Menika Sthapit and father in law of our society’s mindfully strive and persevere, to prevent the arising of treasurer Dinesh Sthapit, passed away in Nepal on evil and unwholesome thoughts that have not risen in the 30 March 2008 at the age of 74. mind, to abandon already risen unwholesome thoughts, arises good thoughts not yet arisen and promote already Anicca Vata Samkhara arisen good thoughts. (All Conditions are impermanant)

May 2008 Lumbini 16 Letter to Editor

Dear Editor, the world since its master passed away. He has concisely I really enjoyed reading Lumbini and very happy to re- well presented all the information about the Buddhist read it. All the articles on this issue is very effective and teachings, traditions, Buddhist educations, expansion of informative. However, I would like you to concentrate Buddhist circle into worldwide, modern movements and on these: achievements. His article shows that Buddhism was I do understand the difficulties and editorial committee initiated by the enlightened one and develops into various had spend lots of time to make it perfect and miner faults traditions, cultures and sects. Even though, Buddhism should not be concentrated. However, these divided into different sects and traditions but all traditions recommendations may help you for future publications. and sects have mutual understanding and intra-cohesion. I think, editorial committee still spend some more time Further, all has one destination that is end of suffering. editing articles. This Lumbini has certain articles which Wholistically, Lumbini magazine is perfect and very seems didn’t edited, such as ‘Theravada Buddhism in effective. I really enjoyed reading it. I am very much Nepal’ in page 5, reference number has been given but appreciated on you and your Kalyanamitras working for no reference detail. It should be removed or give detail. the spreading of ‘Buddhamarga’ teachings for the peace In ‘Buddha Dharma Ra Manav Adhikar’ in page 17-18, externally and internally to all sentient beings. I thank and many words are wrongly typed. Names of Ascetics are wish you and your dhamma friends for putting effort to missing and The Buddha didn’t practice 6 years under bring the publications out. the Bodhi tree either. Further, on this article in page no 21, stanza spoken by Ven. Assajit is in Sanskrit, I think, May peace prevail in the world. With metta, which should be in Pali instead because rest of other stanzas Ven. Sujan are in Pali or translation. ************************* Who is who in Buddhism in Nepal’ in page no 15, a Dear Editor, sentence says ‘Returning to Kathmandu, he was again Thank you very much for the 2006 and 2007 copies of ordained with four others by Tsering Norbu’, which is Lumbini. I enjoyed the contents of both. I feel Lumbini is not true. Actually, Ven. Mahapragya was ordained already very accessible for those new to Buddhism - there’s always in Kerung with Kushyo Rimpoche and return back to something there to explain the basics of the path but at the Kathamandu. He lived with Tsering Norbu in Nagarjun same time is also a good reminder for those with a number Hill, where his three friends visited him. They inspired of years of practice. I like the mixture of articles written by on his appearance and ordain with Tsering Norbu. Later, ordained dharma teachers and lay practitioners. Personal they all together were charged for alms-round in the valley accounts are also good to read. and expelled. I liked your article very much. The first part really captured ‘The Critical Analysis of Panca Sila’ in page 12, a sentence the spirit of Plum Village as a place of refuge; the different says ‘However, sexual relation before marriage or before people that came for various reasons. I was touched by settlement with a partner is not violation of pancasila as how you ended the article with the account of total long as it doesn’t harm any one physically, mentally and unconditional trust with the CD experience. Your summary socially. I am not sure with this sentence because Sexual of the main story was great. I love Thay’s stories and misconduct is indeed illegal. It applies to every condition anecdotes for their simplicity and the underlying messages - even to wife and husband that if wife or husband doesn’t that they convey. I thought the quote about saving two agree, must avoid having sex. There are rules - such as lives’s by watering the seeds in one person was apt. when your wife is asleep - don’t have sex with her. Don’t I’ve always been intrigued by the Nepalese articles. Their have sex with someone even if he/she is a single if you’re translated titles are mentioned in the editorial. I was married, so and so fort. Find the rules out in the cannon. wondering if someone or the writers could include a brief Only legal sex is between a wife and husband but this is summary of the contents either at the start or at the end of rather agreement between two people who have made a the articles in English so that non-Nepalese readers or those commitment to live with each other voluntarily or by unable to read Nepalese can get an idea of these Nepalese force. contributions. Article of Ven. Sumana is a wonderful. He begins with Hoping you are enjoying the sunshine explaining what is triple gem and expansion of Buddhism Best wishes into different traditions and spread to different parts of Tan

17 Lumbini May 2008 Letter to Editor...... Dear Editor, Following our conversation on 30th May. I took a look at Volume 10 of Lumbini. Overall, I think it is an excellent piece of work. I found Bhikkhu Sujan’s account of Theravada Buddhism in Nepal very informative as I had not realised that there was such a decline in Buddhism from the time of King Jayasthiti Malla. Happily, things are much improved today_ Also, thank you for mentioning the demise of "May the Triple Gem Ven. Dr. Vajiragnana. bless all When we spoke, I think you were referring to the quotation given on page 31: “Beauty is skin deep. Life with peace, joy and in impermanent, death is permanent.” The third statement is indeed a little surprising. In his Manual of prosperity Abhidhamma, Venerable Narada Thera describes death as “a temporary end to a temporary phenomenon”, which on the auspicious occasion I understood to mean that death is just another phase in the endless cycle of samsara. I suppose you could say of that death is permanent in the sense that you cannot go back and re-live your life. When that chapter closes, it 2552nd Buddha Jayanti" cannot be re-opened. Therefore, whatever kamma (wholesome and unwholesome) you have accumulated in your life remains after death - you cannot go back and change it. Pasa Puchah Guthi, UK I have put the magazine in our library where everybody www.ppguk.org can enjoy it. Your sincerely in the Dhamma, Richard Jones

As a flower that is lovely, beautiful and scent laden, Even so fruitful is the well-spoken word of one who practises it. (Dhammapada 52)

We extend our heartiest wishes for your prosperity & longivity on the auspicious occasion of 2552nd Buddha Jayanti. Greenwich London College

142 Greenwich High Road Greenwich, London SE10 8NN Tel: 020 8293 9374

emal: [email protected] web: www.greenwichlondoncollege.co.uk

May 2008 Lumbini 18 News

Buddha Jayanti Celebration in Prison in Kathmandu, The media’s power to shape minds, especially of the young, Nepal cannot be underestimated. While the irresponsible elements For the first time a celebration was organised in a prison within it are increasingly being recognized for what they in Kathmandu, Nepal to mark 2551st Buddha Jayanti in are, it is also the case that much good can be affected the presence of the senior Buddhist monk Venerable through quality productions and educational programmes. Bhikkhu Aswaghosha. (Sandhya Times, Baisakh 18, 2064) When people working within the media exercise their moral conscience, it is possible to dispel ignorance and Message to Buddhists from Pontifical Council for impart knowledge, preserve social values, and portray the Interreligious Dialogue transcendental dimension of life which arises from the Paul Cardinal Poupard (President) and Archbishop Pier spiritual nature of all people. Religious believers serve Luigi Celeta sent a good will message to the Buddhists society admirably by collaborating in such projects for the on their behalf and on behalf of Pontifical Council for common good. Interreligious Dialogue on the occasion of 2007 Buddha Day. Ultimately, the aim of true education is to bring the individual to encounter the ultimate purpose of life. This The message read, Catholics and Buddhists, enjoy a good motivates the person to serve broken humanity. Together relationship and our contacts, collaboration and may we continue to contribute towards peace and harmony implementation of diverse programmes have helped to in our society and the world. We Catholics join you with deepen our understanding of each other. Dialogue is the our heartfelt greetings as you celebrate this feast and I wish sure path to fruitful interreligious relations. It deepens you once again a Happy Vesakh. (Network Buddhist respect and nurtures the desire to live in harmony with Organisations UK, May 2, 2007) others. Historical Buddhist murals uncovered in upper Building a community requires concrete gestures which Mustang, Nepal reflect the respect for the dignity of others. Furthermore, A team of archaeologists and mountaineers comprising of as religious people, we are convinced that “there is a moral Americans, Italians and Nepali have uncovered historical logic which is built into human life and which makes caves with large ancient murals depicting Buddhist possible dialogue between individuals and peoples” (ibid, teachings and religion in the district of Mustang. A local n. 3). Yet, there are people today who still need to learn shepherd led them to the cave. The shepherd had said he about others and other people’s beliefs in order to had taken shelter in these caves earlier. The caves uncovered overcome prejudices and misunderstandings. This sad by the team at Choser area in Upper Mustang are still reality, if it is to be overcome, demands much effort on remained intact to this day due to its location where human the part of both civic and religious leaders. Even in places access is virtually impossible. where people experience daily the ravages of war, fuelled by sentiments of hatred and vengeance, trust can be restored. Together we can help to create the space and the opportunities for people to talk, listen, share regrets and offer forgiveness for each other’s past mistakes. Education for peace is a responsibility which must be borne by all sectors of society. Of course, this starts in ordinary homes where the family, the fundamental pillar of society, strives to transmit traditional and sound values to children by a deliberate effort to inform their consciences. The The archaeologists have suspected that the caves could have younger generations deserve and indeed thrive upon value- been used by the pilgrims crossing the Nepal-China border based education which reinforces respect, acceptance, for meditation as the caves are located near Mansarovar compassion and Equality. It is important therefore that Lake, a popular pilgrimage site among Nepali and Indians schools, both government and faith-based, do all possible Buddhists as well as Hindus. The caves lie at 4,500 m to support parents in the delicate but satisfying task of above sea level and the area is mostly covered by snow raising children to appreciate all that is good and true. making the only year round route to Tibet from Nepal very difficult to travel. (nepalnews.comMay 7, 2007)

19 Lumbini May 2008 Reverend Gyosei Handa from Milton Keynes Peace Holocaust survivor Elie Wiesel, a former Gold Medal Pagoda passed away in an accident cutting lawns at recipient. his temple. The 1989 Nobel Peace Prize winner has become one of the world’s most recognizable icons, with his red and yellow robes, shaved head and wizened eyes twinkling behind a pair of glasses. The Nobel laureate, The Dalai Lama, awarded the Congressional Gold Medal, the US Congress’ highest civilian honour, at Capitol Hill on Wednesday, October 17, 2007 in Washington D.C. USA. H.H. Dalai Lama who has become an inspirational figure and a Buddhist spiritual leader in behalf of world peace. There is no other Spiritual Leader more popular than The Dalai Lama in world today.

Achieving global peace must begin with each person Reverend Gyosei Handa was killed while using a ride-on attaining an inner peace first, “It is impossible to achieve lawnmower. Rev Handa was the chief monk at Nipponzan inner peace when you are full of hate, suspicion and fear,” Myohoji Peace Pagoda in Willen, Milton Keynes. He had the Buddhist spiritual leader told several billion people devoted his life to working to promote peace all over the around the world. “Taking care of others is the best world. The Nipponzan Myohoji temple, built in 1980, guarantee for your own happy future,” said the 72-year- is home to the first Buddhist peace pagoda built in the old exiled Tibetan leader and Nobel Laureate. (USA Today, West. (BBC news Wednesday, 22 August 2007) 18 October 2007) His Holiness “The Man of Peace” Venerable Manju Shasan passed away His Holiness Dalai Lama was awarded US Congressional Venerable Manju Shasan popularly known as Guru Ba Gold Medal – the highest civilian honour in the USA. passed away on 15 February 2008 at his monastery in Patan, Over the years, Congress has conferred the Gold Medal on many great figures in history — usually at a time when their struggles were over and won. On this occassion Congress has chosen to do something different. It has conferred this honor on a figure whose work continues — and whose outcome remains uncertain.

Nepal at the age of 94 years. He was the true Buddhist teacher of non-violence, loving kindness and compassion to all living beings. He was revered by many people both Sangha members and lay people. To quote Venerable Bhikkhu Aswaghosha “ If it is not for this gentle and inspirational figure Buddha Ratna Shakya would not have become Bhikkhu Aswaghosha, Rudra Raj Shakya would not have become late Bhikshu Sudarshan and Nhucche Bahadur munishasan would not have become Lama Bhikkhu”. (Editor) At the ceremony, President Bush lauded the Dalai Lama China will help Nepali Bhikkhu in research as “a universal symbol of peace and tolerance.tolerance.” According to Nepalese ambassador to China Mr. Tank Congressional leaders from both parties also spoke, as did Karki, the acting chairman of Beijing based Buddhist

May 2008 Lumbini 20 association has offered help in the research of Bhikkhu when any Buddhist teaching especially in Nepal Bhasha Buddha Bhadra who was instrumental in promoting was strictly prohibited. At present it has become an Buddha Dharma in China. Buddha Bhadra, a Nepali established and effective method for propagating Bhikkhu travelled from Kashmir in 406 AD and arrived Buddhism in many cities. These devotional songs are sung in china in 409 AD. He translated Buddha’s teaching in at many Buddhist sites in Kathmandu and outside Chinese and taught Buddhism to local people. He was Kathmandu not only at special occasions but also regularly believed to be very famous in China as a Buddhist Bhikkhu. at some important religious sites. A group of enthusiastic (Nepal Samacharpatra, 4, April 2008) Nepali has established an UK group on the occasion 2552 Buddha Day and will be launched during 2552nd Buddha UK Gyanmala Bhajan Khalah established Jayanti Celebration on 1st June 2008 organised by Gyanmala Bhajan (Garland of wisdom, devotional songs) Lumbini Nepalese Buddha Dharma society (UK). This is was used by early Theravada Buddhist monks in Nepal to the first such group in the West and most likely the first propagate Buddha’s message to ordinary people at a time such group outside Nepal. (Editor).

LNBDS (UK) Activities 2007/2008

May 2007 2551st Buddha Jayanti Celebration in London, UK by offerings and Pratipatti Puja, practising the Dharma). (Sunday, 13 May 2007) Mr. Dipendra Bista, Chargé d’affaires, Nepalese Embassy, Lumbini Nepalese Buddha Dharma Society (UK) London emphasized the importance of Buddha Purnima. celebrated 2551st Buddha Jayanti (Buddha Day) on He told the audience that the Buddha spent his whole life Sunday, 13th May 2007 at the Priory Community Centre, in teaching truth of suffering, cause of the suffering and Acton, London. The celebration started with Buddha Puja the way out of the suffering – the noble eight fold path. by devotees followed by blessing from Venerable Bhikkhu He also emphasised the necessity of practising ahimsa for Sujan, chanting according to Tibetan tradition by Venerable the world peace and gave the example of the greatest Lodro Thaye and administration of Panca Sila. Mr. Amrit proponent of peace in our time the Mahatma Gandhi. Sthapit, founder President, gave brief explanation on two Observing and practising Panca Sila is also necessary types of respect we can show to the Buddha (Amisa Puja, especially by our leaders if we are to achieve lasting peace.

Happy is the birth of Buddha, happy is the teaching of the sublime Dhamma. Happy is the unity of the Sangha, happy is the discipline of the united ones. (Dhammapada 194)

We wish all readers Happy 2552nd Buddha Jayanti! Lotus Restaurant (Nepalese Cuisine)

2 New Broadway Uxbridge Road, Hillingdon, UB10 0LH Tel: 01895 234 679, 01895 251 991

Contact: Shubha Ratna Shakya and Shyam Darshan Kunwar

21 Lumbini May 2008 2551st Buddha Jayanti (Buddha Day) was celebrated in conducted the programme professionally with comments Nepal on 2nd May 2007 (Full moon day). In Nepal people in English and Nepali where appropriate. enjoy national holiday to celebrate this day. In United Nation’s headquarter in New York, it is celebrated as Vesak The hall was decorated appropriate with Buddhist flags Day (Buddha Day) and Buddhists get day off to celebrate for the occasion. About 150 people from Nepal, India, this auspicious event. Sri Lanka, Britain, Germany, Poland and France attended the ceremony despite the bad weather condition. People During the occasion Venerable Ajahn Metta from from the press and coordinator of Nepali Samaj UK took Amaravati Buddhist Monastery conducted guided notes and photos for their respective publications. Sujan meditation. Her calm, gentle and serene way of conducting and Ujwal Shakya provided an excellent sound system. this session had a deep effect on the people. She emphasised After the formal programme every one enjoyed the to sit comfortably in compassionate way and not to force traditional Nepali refreshment ‘Kheer’ generously provided it. Meditation practice even for 10 minutes every day will by members and well-wishers of the society. make a difference in our life especially when we are August 2007 experiencing difficulties. Venerable Bhikkhu Sujan gave a August 2007 1. Annual General Meeting, 5 August 2007 brief account in Nepali on ‘Buddha Dharma in present 1. Annual General Meeting, 5 August 2007 day Nepal’. Dharma Shakya presented ‘Lumbini and its The society held its annual general meeting on Sunday, 5 environs’ using slides from Mr. Min Bahadur Shakya, August 2007 at the London Buddhist Vihara, Chiswick, Director of Nagarjun Institute which he presented to an London. Twenty eight members attended the meeting and International Conference held in Hawaii in 2006. Many apologies were received from – Dr. Swayambhu Tuladhar. people were surprised to learn that there were so many Dr. Dinesh Bajracharya, Mr. Madan Thapa, Mr. Sujan beautiful things to see in Lumbini. After seeing these Shakya and Mr. Gyalsang Tamang. beautiful slides some people expressed their desire to visit The society’s president Mr. Amrit Ratna Sthapit welcomed Lumbini in near future. the members and briefly explained the society’s activities. Mr. Madan Thapa and Mr. Pabitra Man Shakya played He pointed out to the members that our society has Mangal Dhoon and sang devotional songs in between the completed 10 years since its establishment in February talks. Mr. Krishna Chakhun and Mr. Binod Shrestha 1997 and an essay competition in collaboration with accompanied them with musical instruments. Young Men’s Buddhist Association of Nepal (YMBA) was held in Nepal to mark this. A prize distribution ceremony Miss Smrita Sthapit thanked every one for their help and took place in June 2007 in the presence of Venerable for attending the celebration and Mr. Ram Babu Thapaliya Bhikkhu Aswaghosa, other Bhikkhus and large gathering

Membership of the Society Members whose valued memberships are due for renewal and new members who would like to support the society by becoming a member are requested to complete the section below and return it to the society’s address 11 Mulberry Drive, Slough, Berkshire, SL3 7JU with your cheque made out to Lumbini Nepalese Buddha Dharma Society (UK) or LNBDS (UK). We very much hope you will support the society by renewing your membership or by becoming a member.

Membership for 1 year: Individual -£ 10.00, Family - £ 25.00, Life Membership - £ 150.00 I/We would like to support the Lumbini Nepalese Buddha Dharma Society’s work and would like to renew my membership/join the society.

Name:……………………………………………………Address:…………………………………...... …… …………………………………………………………………………… Tel:………………………………. Email:……………………………………………………….

I/We enclose the membership fee for the year of £ ...... to renew my membership/join the society.

In addition, I/We wish to donate £ ...... Total amount enclosed £......

Signature: ...... Date: ......

May 2008 Lumbini 22 of lay people. He was impressed by the enthusiasm shown January 2008 by participants and members of YMBA and hoped we An executive committee meeting was held on 20th January will be able to continue this in the future. 2008 at Amrit and Anu’s residence in Hayes, Middlesex. Dr. Dharma Shakya, Secretary and Mr. Dinesh Sthapit, February 2008 Treasurer presented their reports and these were passed by 1. A Joint Consultative Meeting of Nepalese the members. The meeting endorsed the proposal to hold Organisations with interest in Buddha Dharma as their the joint meeting with members of the other Nepalese spiritual practice was held on Sunday, 3rd February 2008 organisations with interest in Buddhism as their spiritual PM at Sri Saddhatissa International Buddhist Centre, 309 practice. - 311 Kingsbury Road, London, NW9 9PE to exchange ideas and to discuss how to promote cooperation among Election of Executive Committee for 2007/2009: Election of Executive Committee for 2007/2009: various organisatios. The meeting was followed by a .Following were elected unanimously to serve the society Dharma Talk (Prabachana) by Ven. Bhikkhu Sumana on for the next two years: ‘Reality Within: How conditioned are you? Advisors: Venerable Bhikkhu Sugandha (Thailand), 2. Amrit Sthapit attended reception at Nepalese Embassy Venerable Bhikhu Sujanakirti, Venerable Lodro Thaye, in London on the occassion of new Ambassador of Nepal Ratna Bajra Lama (proposed: awaiting confirmation) and to the United Kingdom, Murari Raj Sharma, presenting Dr. Ratna Sakya. his Letters of Credence to Her Majesty Queen Elizabeth President: Venerable Bhikkhu Sumana II at the Buckingham Palace on Tuesday, 12 February Vice President: Mr. Amrit Ratna Sthapit 2008. Treasurer: Mr. Dinesh Kumar Sthapit 3. Sukman Lama attended Democracy Day Celebration Secretary: Dr. Dharma Bhakta Shakya on behalf of the society on 19th February 2008 at Nepalese Joint Secretary: Mr. Ram Babu Thapaliya Embassy in London Members: Mr. Gyalsang Tamang, Dr. Swayambhu Tuladhar, Mr. Sujan Shakya, Mrs.Nani March 2008 Shova Shakya, Dr. Dinesh Bajracharya An executive committee meeting was held on 16th March and Mr. Sukman Lama 2008 at Dinesh and Rasana Bajracharya’s residence in Kent. The new executive committee briefly discussed the April 2008 programme for the coming year and the meeting ended 1. Amrit and Dharma attended annual general meeting with Punnanumodana (sharing merits) and light of the Network of Buddhist Organisations (UK) on refreshment kindly provided by members. Saturday 5th April 2008 at Jamyang Buddhist Centre in London. 2. One Day Meditation retreat in Slough, 26 August 2007 2. Members attended New Year Celebration organised One day meditation was held in Slough led by Venerable by Yeti, the Nepali Organisation in the UK on 14th April Ajahn Metta from Amaravati Buddhist Monastery and 2008 at Alperton Community School, London. visiting sister Santussika from California, USA. Twenty May 2008 retreants participated in this day long meditation. An executive committee meeting was held on 11th May Following were the outline of the programme. 2008 at Dharma and Pramila’s residence in Slough. 11.00 - 11.30 Panca Sila and Introduction to meditation - what is meditation, its benefit and how to practise it. A difficult situation can be handled 11.30 – 12.00 Sitting meditation in two ways: We can either do 12.00 – 13.30 Lunch and rest something to change it, or face it. If 13.30 – 14.00 Sitting meditation we can do something, then why 14.00 – 14.30 Walking meditation worry and get upset over it - just 14.30 – 15.00 Sitting meditation 15.00 – 15.30 Walking meditation/break. change it. If there is nothing we can 15.30 – 16.30 Question & Answer and Tea do, again, why worry and get upset over it? Things will not get better October 2007 An executive committee meeting was held on 21st October with anger and worry. 2007 at Swayambhu and Suchita’s residence in Kent. ~ Shantideva

23 Lumbini May 2008 Lumbini Dana Fund

The LNBDS has launched the Lumbini Dana Fund in May 1998 on the auspicious day of Buddha jayanti. The purpose of the fund is to put the Buddha’s teachings to practice. Karuna (compassion) is to extend our kindness to others in need. The fund intends to help poor and orphans in Nepal. Up to now the society has sponsored six orphans from Ramechhap village regularly since 1998 and five destitute Cancer patients from Nepal in 2003. LNBDS hopes to expand such noble work. The LNBDS’s aim is to concentrate on education, health and religion. The LNBDS depends on your generosity to make this task a success.

Please make cheque payable to the Lumbini Dana Fund LNBDS (UK), 11 Mulberry Drive, Slough, Berkshire, SL3 7JU

Better than a thousand utterances, comprising useless words, is one single beneficial utterance, by hearing which one is calmed. (Dhammapada 100)

Wishing All A Happy and A Prosporous Buddha Jayanti 2552 May Knowledge of Wisdom prevail the world

UK Gyanmala Bhajan Khalah

BUDDHA VIHARA FUND APPEAL With aim of having our own Vihara for the benefits of all we have stablished a Vihara Fund.

Vihara in Pali, the language used by the Buddha himself, means a dwelling place where Buddhist monks and nuns dwell. In the Buddhist text it is written that to build or participate in any form in building a Vihara is considered highly meritorious act. This is the spiritual place where the nobleness is practised by many for the harmonious life and salvation of all

We would like to appeal to all our well-wishers to help the society to fulfil its aim by donating whatever you can. Please forward your donations to LNBDS (UK), 11 Mulberry Drive, Slough, Berkshire SL3 7JU. Cheque should be made payable to Lumbini Buddha Vihara FundFund.

Please forward your donation to the society. Payable to Lumbini Vihara Fund and send to LNBDS (UK) 11 Mulberry Drive, Slough, Berkshire, SL3 7JU

May 2008 Lumbini 24